Operación San Lorenzo

The Chilean mine rescue completed yesterday has caused me to think about Anglicanorum coetibus and the rescue of Anglo-Catholics. There are many parallels. It is a good idea for those of us who are involved with the Anglican rescue effort as well as those who are being rescued to consider now the elements that went into the successful rescue in San José, Chile.

The miners, trapped since August 5 and thought dead, were out of touch with the surface for a number of weeks and survived on the very small amount of food they had in the mine. Fortunately they were able to find water. But until contact was made with the surface they began to despair that anyone would try to find them. They understood only too well the difficulty. But the 33 miners kept their heads and used their mining skill to assure that they would survive long enough. They had faith, they were organized, and united.

The Anglo-Catholics who have left the Episcopal Church and other Anglican provinces over the years are like the miners trapped beneath the surface. They have lost meaningful communication with the their own church and have not established communication with the Catholic Church. They have despaired of ever being rescued. They suffer from disunity. So comparing them with the analogy of the Chilean miners, these Anglicans have kept the faith, but they are in a state of disarray perhaps due to their despair.

But a rescue operation named after St. Lawrence, the patron of miners was underway without them knowing it. Assisted by NASA scientists, the Chileans developed a careful plan for the rescue. When a small borehole was introduced from the surface to the mine, communication was restored. The miners again had hope that they might be rescued, although they were only too aware of the difficulty of the operation. A feeding tube was inserted and the miners were given at first a carefully concocted nutrient as well as needed medications for those with serious health problems. If they had been fed normal food immediately, they probably would have died. So they were at first denied food that they might have wanted in order to save their lives.

Is there an analogy here? The small borehole could be the first communication between Anglo-Catholics and the Vatican. The Anglicans asked for intercommunion. The result was a denial of that request but instead the Vatican offered a process leading to full organic union. Although the Anglo-Catholics, trapped as it were by their circumstances, would not immediately be in full communion, they would be in a very real sense in partial communion leading to full communion.

Meanwhile the Chileans were beginning three larger boreholes, plan A, plan B, and plan C. They didn't know which one would be successful. As it was, the one with a new innovative hammering bit was the one that broke through first.

Perhaps we could say that ARCIC was the first borehole, and the Pastoral Provision for Anglicans, which allowed married Anglican priests to become Catholic priests was the second. The Apostolic Constitution Anglicanorum Coetibus looks like the breakthrough. But what does it mean?

In the actual Chilean mine rescue, one of the first things to happen was to prepare the borehole to make sure it was safe, so that it wouldn't cave in. This took a number of days. The miners themselves had to prepare things on their end. There had to be a good deal of communication and coordination.

The analogy here would be the promulgation of the Apostolic Constitution and the setting up by the Congregation for the Doctrine of the Faith of channels of communication and the development of a plan for the ordinariates. Then it must be assured that the plan is safe, so Bishop Wuerl, for example, has been asked to be a facilitator and set up an office to receive inquiries and to assist Anglicans who wish to form the Ordinariate in the United States. It would not be good for the plan to go of half cocked and end up in disaster. On the Anglican side, there needs to be careful preparation too, and this is made difficult by the fact of disunity among the "Continuing Anglicans".

After they had lined the borehole to stabilize it, the chilean rescuers used a bullet shaped cage named Phoenix II that was lowered on a steel cable operated by a power windless. Some rescuers first descended into the mine to help prepare the miners to be rescued. One of the first concerns was the psychological condition of the trapped miners. Throughout the operation the rescuers maintained a fantastic esprit de corps like a soccer team complete with shouts and cheers. The discipline of the miners themselves was one of the things that made it all possible.

Perhaps the preparation of Anglo-Catholics to be rescued is the most critical part of what is going on. Some have deep misgivings. Some think the whole thing will cave in. Some may be thinking, "out of the frying pan into the fire" and thoughts like that. A tremendous amount of sensitivity and patience is needed here.

The rescue operation could not happen all at once. It was only possible to bring out one miner at a time in an operation that seemed to take about 40 minutes each. Each miner had to be prepared with medical equipment to constantly monitor his vital signs as he was brought to the surface. Decisions had to be made about the order of rescue. Family members had to be prepared at the other end. On-site medical facilities had to be prepared to handle 33 or more patients. The President of Chile and even the President of Bolivia had to be there to welcome the miners and to lend to the effort.

The bringing of Anglo-Catholics over to Rome, even groups, can not realistically be done all at once because conversion is an individual choice. So in the Pastoral Provision, and in the Ordinariate as perceived, individuals make their own profession of faith in the Catholic Church. Then if they wish they are reunited again in a community that preserves their Anglican patrimony. But while the operation is going on, there needs to be a tremendous esprit de corps as there was in the Chilean mining rescue situation. Catholics must express and show their solidarity with their Anglo-Catholic brethren. The hearty shout down the tube as a miner is still 15 or 20 meters below the surface, "¿Compañero, Cómo te encuentras?" and the hearty "abrazos" as he emerges from the cage is emblematic of the solidarity between miners and rescuers, and should be the mark of the enthusiastic welcome Catholics offer to Anglo-Catholics who are coming home. This may be difficult in a Catholic Church today that seems ambivalent about its own identity and is full of many Catholics who distrust Anglicans for various reasons.

So one by one the miners stepped out of their cage wearing dark glasses so they would not be blinded immediately by the light. Some knelt and prayed. One held up a bible that had been forced down the small tube. Some brought up rocks and presented them as souvenirs. One made it a point to show he could still kick a soccer ball. Others received their hugs in apparent bewilderment, and all were taken on a gurney to triage for evaluation and medical treatment. Few could hold back their tears as those feared lost were restored to their families. It was like lazarus being brought up from the dead.

Any Anglo-Catholic who joins the Roman Catholic Church, no matter in what way, will experience bewilderment. After the small confining situation of being a "Continuing Anglican", stepping out into the larger Catholic Church can be an overpowering experience. I can tell you it is true because I have done it. The first impulse is to kneel down and thank God. Perhaps another impulse is to try to show people that you can still run and leap about. Bringing in some token of the past may be a natural and worthy effort. But the biggest thing is to adjust to the new reality. Post traumatic stress disorder is well identified in the case of service men and women returning from combat. Far less understood, perhaps is the stress of becoming a Catholic. This may particularly be a problem in the case of Anglican priests. I guess I would say I am one who is still trying to be faithful to my vocation as a priest even in circumstances where I can not easily do it. I pray that my brothers who are coming in now will find it easier.

The final act of the rescue operation, after the last rescuer left the mine, leaving the lights on, by the way, was for the president of Chile to give a speech thanking the rescuers and all involved and placing an iron lid over the top of the rescue hole and placing a rock upon it. The rescue operation was a complete success. Not a single life was lost, and the mine was officially closed with the promise that there would not only be safety reforms in the mining industry in Chile, but in its fisheries and agriculture as well.

How I wish for the day when the cap can be placed on the borehole that has been funneling Anglicans into the Catholic Church for many years! But realistically we know that the rescue operation is still going on. There may even be the need to bore further holes deep into Anglican territory.

The Apostolic Constitution "Anglicanorum coetibus" has been promulgated by the Pope on November 4th, memorial of St. Charles Borromeo. This may be seen as the culmination of much hard work and prayer on the part of many Anglicans and Roman Catholics who have made this possible. I only wish some of the people I have known had lived to see this day. Particularly I can think of Canon Albert DuBois, Father W. T. St. John Brown, and Father Joseph Crookston, OSF. They and many others, too numerous to mention, worked and prayed for the day when Anglicans and Roman Catholics could be in full communion with each other.

Of course this will not be for all Anglicans. Many will say. "Thanks, but no thanks." because some of the standards maintained by the Catholic Church are inconvenient for them. Others still think incomprehensibly that Anglicanism can be rescued from falling into apostasy and heresy. But the Vatican has given the signal that we can no longer wait for Anglicanism to straighten itself out, and the pastoral need of those seeking unity with the Holy See has a priority over cordial ecumenical relations with Canterbury.

It is now time for the Anglicans who for many years have said they want to be reunited with the Holy See to come home. There isn't likely to be a better moment than this, and the scruples that some may have are far outweighed by the opportunity to be again united in mission and to be excused from the moral folly that seems to be the mark of Anglicanism in recent years. Now is the time to get on with the commission God has given us.

I am sensitive to the fact that the Forward in Faith Movement in England wants to continue the fight to head off the acceptance of female bishops in the Church of England and to insure a place for Anglo-Catholics in the C of E. My friends, that battle is lost. It was lost when other churches in the Anglican Communion ordained women and when the Church of England eventually accepted it. There were eloquent speeches at the recent Forward in Faith Conference urging people to hold firm and to continue to work to uphold the catholic faith in the C of E. I have seen this all before. When the Episcopal Church voted to ordain women to the priesthood, there was a strong group that said, "Do not leave, but continue to work from within." They were wrong; the battle was lost, and they failed to realize it. I fear Forward in Faith in England is making the same mistake.

I would be the last to say that what lies ahead will be easy. The erection of ordinariates throughout the world will require hard work and dedication. We may not be popular in some circles, even in Roman Catholic circles, But this is what we must do. Rome has said "Yes." To our request. It would only be the meanest of Anglo-Catholics who would not welcome this invitation and do everything possible to bring it to fruition.

C. David Burt

An Anglican Covenant

The Draft Anglican Covenant looks like a vanilla version of Anglicanism, but one must observe carefully what it does not say along with what it does say. Most glaring, in my opinion, is the lack of any truly catholic ecumenical perspective; there is no view either toward reunion with Anglicans of the continuing churches or with the great catholic communions of Rome and Orthodoxy.

Would it be too much to hope for some statement, however bland, in favor of maintaining the apostolic ministry of Bishops, Priests, and Deacons in apostolic succession? While the Anglican Communion is certainly split on the issue of homosexuality, it is equally split on the issue of ordination of women. The Windsor Report accepts the ordination of women as a fact of life within Anglicanism and this "covenant" by failing to mention the issue at all does the same thing. I thought that Women's ordination was still being tested and that, hard as it might be to imagine it, the final verdict on the question might still be, "No". A covenant such as this implies the tacit acceptance of WO, and this is out of the question for Anglo-Catholics, Biblically based Evangelicals, and even broad-church Anglicans who yearn for unity with the Catholic Church and the Orthodox Church.

So much for what it doesn't say; now for what it does say: By emphasizing the 39 Articles, the 1662 Book of Common Prayer, and the limitation of the sacraments to two only, the covenant alies itself with a certain brand of Anglicanism that seems to be going out of its way to affirm itself as Protestant and not Catholic. I thought that in the light of ARCIC we had moved beyond this. My question is, "Are these touchstones necessary?" Again, the effect is to make Anglo-Catholics extremely uncomfortable.

I am not entirely convinced that the Anglican Communion needs a covenant at all, especially since the purpose seems to be to define who is "in" and who is "out". In any case, this one may unintentionally put people or groups "out" that might better remain "in". A covenant such as this is a dangerous thing. In any case, the people working on it would do well to examine the Affirmation of St. Louis, which is another attempt to define who is truly Anglican and who is not. The effect of the Affirmation of St. Louis was to leave its adherents outside the official Anglican Communion. That was not its intention.

Finally, does the draft covenant actually exclude the people it is intending to exclude? It says that where there are disputes the matters should be submitted to the Primates Meeting, and the Primates will offer guidance and direction. There is no language in the covenant that would compel churches to accept the admonition of the Primates, nor is there any clear language on how a church would be declared to be outside of the covenant relationship. If an unrepentant ECA is to be excluded from the Anglican Communion by this covenant, I would say it won't work.

The Anglican Communion would be better off without a covenant and would be much better off without this one.

C. David Burt